In the sacred months beginning with Śrāvaṇa, devotees are instructed to offer specific flowers in a precise order, according to the month in which their vow is undertaken. In whichever month the observance occurs, Hari should be worshipped with the flowers appropriate to that time. Thus, for a whole year, one should carefully uphold the vow. When the year concludes, the devotee is to give a bed, complete with bedding, as an offering. As part of the ritual's culmination, an image of Rohiṇī and Candra, crafted from gold, is to be made. The moon’s form should measure six fingers in size, while Rohiṇī’s should be four fingers. This image is to be adorned with eight pearls and fashioned with white eyes, placed atop a pot of milk, accompanied by a bronze vessel and grains of rice. In the morning, with proper mantras, rice grains mixed with sugarcane fruit are to be presented in a white vessel, which has a golden mouth and a silver hoof attached. A cow, clothed and accompanied by a vessel, as well as a conch used as a vessel, is to be given. The Brahmin couple who receive these gifts should be adorned with ornaments and virtues. The devotee is to regard this Brahmin and his wife as the embodiment of the moon, just as Rohiṇī never leaves Krishna’s bed. There is no distinction between the splendor of this moon-form and the ritual offering, for just as the moon bestows supreme bliss and liberation upon all, so too does this ceremony. The devotee prays for enjoyment, liberation, and unwavering devotion to the moon, seeking steadfastness in these blessings. For one who is fearful of worldly existence and desires liberation, this ritual is a path to freedom, O sinless one. This vow is the supreme bestower of beauty, health, and longevity and is ever cherished by the ancestors. Having performed it, one becomes lord of the three worlds for three hundred and seven kalpas and attains the moon’s realm, from which return is difficult. Women too, who undertake the Rohiṇī-moon bed ceremony, achieve the same exalted result. Whoever recites or hears the worship of Madhumathana, praising the moon and offering their mind, will enter the abode of Shauri and be honored by the hosts of gods. Bhishma then asks, “In tanks, gardens, wells, reservoirs, and lotus ponds, tell me the procedure, O Brahman, for temples of the gods. Who are the officiating priests, what kind of Brahmins, what should the altar be like? What are the gifts, the strength, the time, the place, and the teacher? What materials are suitable? Tell me everything, O virtuous one.” Pulastya replies, “Listen, O king of great arms, to the procedure for tanks and similar places. This legend is recited in the Puranas. An auspicious fortnight should be chosen, when the northern solstice has arrived. On a holy day declared by Brahmins, after their recitation, the ritual should be performed in a place free from inauspiciousness, near the tank. The altar should be four hands in size, square, and four-faced. The pavilion should measure sixteen hands and likewise be four-faced. Around the altar, trenches of a cubit’s width are to be dug, with three girdles—nine, seven, or five, straight-faced, O prince. The yoni should be a span in size, six or seven fingers wide; the trenches a hand’s breadth, and the three girdles raised. All should be of the same color, adorned with flags and banners, made from branches of ashvattha, udumbara, plaksha, and banyan trees. Entrances should be constructed on every side of the pavilion. Eight auspicious officiating priests and eight doorkeepers are to be appointed. Eight reciters—Brahmins accomplished in the Vedas, marked by auspicious signs, skilled in mantras, and self-controlled—should be engaged. Excellent twice-born men of noble lineage and conduct are to be appointed; water pots and sacrificial implements are to be placed in the surrounding trenches. A clean seat, a fan, and a broad copper vessel should be set out. Various offerings are to be made for each deity. The wise teacher, after consultation, should place the sacrificial post on the ground—a cubit in height, made from a milky tree, or according to the measure of the sacrificer, for those seeking prosperity. Twenty-five officiating priests, adorned with gold ornaments, are to be appointed. Golden earrings, armlets, bracelets, rings, and garments should be given. Equal gifts are to be presented to all, with double given to the teacher, along with whatever pleases the sacrificer, including a bed and a parasol. A golden tortoise and crocodile, a silver fish and drum, a copper pot, frog, crow, and porpoise are to be provided. When all has been procured, the sacrificer, clad in white garlands and garments, anointed with white sandal paste, bathed with medicinal waters by Vedic experts, together with his wife, sons, and grandsons, should approach the western entrance and enter the sacrificial pavilion. With auspicious sounds and the booming of drums, the ritual proceeds. A knowledgeable person should create a mandala with colored powders of five hues—a sixteen-spoked wheel, a lotus-center with four faces. All around, a square is drawn, and in the middle, a beautiful circle. Above the altar, the planetary deities and the guardians of the worlds are to be placed. The wise should install all these in every direction with mantras; in the center, the water pot consecrated with the Varuna mantra. There, the learned should establish Brahma, Shiva, and Vishnu, as well as Vinayaka, Kamala, and Ambika. For the peace of all worlds, the host of beings is to be installed, furnished with flowers, food, and fruits, thus completing the consecration. Jewel-filled pots are to be wrapped with cloths, and the doorkeepers all around adorned with flowers and fragrances, marking the ritual’s fulfillment.